THE FORGIVENESS
The path of Forgiveness
Man , by nature , is fallible...in spite of this fact , he should rack himself not to commit sins , Sins are jeopardy; it turns the heart into a dark place where it could be a fertile soil for evils to grow. God , the Most Merciful , would accept man's repentence whatever it could be .
The Holy Quran presents solution to the human problem . In fact , God, the creator of man, knows best man's points of weakness . God says in the Holy Quran what means " Verily We have created man into toil and struggle " and Also God says what means "It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. " " The Holy Quranic text presents prescriptions of treatment to the maladies of the human self during its long journey through the ordeals of life. In every phrase, in every word, there is a meaning, an understanding, a permission, a recommendation, a prohibition, or an ordinance of injunction that governs and controls human life to its maximum proficiency. The suppression of anger, and restoring calm forgiveness; repentance, and the provision of goodness, purity from sin and the adherence to moral values, are all fundamental elemental teachings of Islamic doctrines. The cultural education of the Muslim should constitute such criteria to be instituted in the mental faculty of the Muslim to become an integral part of his cognitive thought, a substrate of understanding. This prepares the Muslim for the true victory over his very self, the ego, the differences, the greed, the lust, the selfishness, and the autocentrism. Human felicity demands righteousness, piety, and the exact implementation of Divine injunctions, and the adherent observance of the maxims of the Holy Revelation.
The search for forgiveness, and the strict pursuit of attaining Divine pardon are crucially significant and indispensable . As man is not infallible by nature, Every Muslim is urged to gain such forgiveness in order to page his way to a life of felicity, and the garden of paradise in the life to come , and to attain God's pleasure . The promotion of the quest for forgiveness is precisely stated in several verses of the Holy Quran. The verse presented in this text is counted as one of the more prominent in this sphere of understanding. God says what means "Hasten towards forgiveness from your Lord, and for a garden whose width is that of Heavens and Earth, prepared for the righteous. Those who spend in prosperity and in adversity; those who restrain anger, and pardon people; Allah loves those who are benevolent. And those who committed sin or injustice to themselves, earnestly remember Allah, and ask forgiveness, for who forgives sins except Allah; and do not persist in the wrong knowingly they have done (Surat A1-Imran, III, verses 133-135).
These Quranic verses portray the prompt performance of obedience in feeling and in action; a competitive race to reach for the ultimate reward of Divine Forgiveness, the most exalted reward mankindcan attain. This forgiveness is further surpassed by gaining paradise which is infinite in width. In other words, the spiritual felicity of mankind encompasses the width of all creation. The righteous are those who deserve, those who are the gold medalists of the competitive race on the enduring path of beseeching forgiveness. Such achievement is attained by persevering faithful self-control, observance, uniform permanence, and firm adherence to Divine injunction . The motivated inspiration evident in the Holy Text of the verse induces the rational mind to exercise judgment and appraisal of human actions and conduct during the brief discourse of life. Those who practice such optimization in life are the righteous, the virtuous, the just, the honest, the ethical, the scrupulously candid and conscientious. Above all that they beseech forgiveness from the Creator, because mankind is always fallible and imperfect.
The Quranic Text continues to define the qualifications of those who ask forgiveness in order to rank with the righteous, and who are promised the gardens of paradise. The requirement to excel in these qualifications is persevering firm constancy of action. The first qualification of the righteous are those who spend freely in benevolence from their own substance, both in adversity and prosperity.
Wealth is fundamentally an absolute ownership of the Divine Entity, and through Divine Grace and Providence, wealth is endowed to mankind in amounts according to Divine Will and Design. Therefore, mankind becomes assigned the office of being in charge of that wealth to manipulate its promotion or expenditure according to Divine ordinances. One of the most salient features of these ordinances is spending in channels of charity, philanthropy, altruism, humanitarianism, and goodwill of welfare. This free spending in adversity and prosperity is a voluntary action on the part of the individual. This is very different to the "Zakat" which is an obligatory legislated doctrine justified as incumbent on every Muslim reaching a certain threshold of wealth; it is also optimized in quantity, periodicity, and the type of recipient that qualifies as the target to receive the "Zakat". The qualification of the righteous, as indicated by the Quranic verse, are those who spend freely, voluntary in prosperity and adversity, comprehensively in full awareness that wealth is an absolute ownership of the Divine Entity, and that man is assigned the charge of that wealth. In reality, nothing belongs to man, it is only a responsibility of charge, of obedience and understanding.
Another qualification of the righteous is the effort to dominate and restrain anger. This is an integral part of self discipline and piety. Since anger is a human emotion associated with sequential development of biological agitation and disturbances of body functions, the antidote for such bursts of anger is the serene calmness induced by piety. This maintains within the individual a status of tranquil calmness to restrain the heat of anger. The self induced and developed spiritual potential expands to distant horizons of inward light that extends wider than the limited confines of the self and the impulses of the body. And yet, the constraint of anger are only the initial stage; and the holy verse proceeds to indicate that the restrain of anger must be followed by eminent tolerance, magnanimity, pardon and consonance. This is the correct sequence when anger is restrained by calmness of the self. If no genuine magnanimity follows the restrain of anger, the heat of anger will proliferate inside the human self to develop into malignant hatred. Anger when restrained blemishes the soul, tightens the heart, and clouds the conscious. When the heat of anger is neutralized by pardon, tolerance, and magnanimity; the human body, heart, and soul will function within a milieu of light and through the serenity of the tranquil self. The holy verse continues to indicate that Allah loves the benevolent, those that spend freely, and those that condone; pardon, and forgive in magnanimity the wrong of others; the most supreme way of giving. The feeling of love in this respect is reciprocal, to become of a higher binding quality between the human elements, and between them and Allah. Another qualification of the righteous is further indicated by the Quranic verse. They are those who confess their sins or injustice and ask forgiveness without persisting in the wrong; knowing of their injustice, and confident that only Allah forgives sins. Righteousness is one of the highest orders of the qualities of the faithful; nevertheless, they include those who have committed sin, confessed it, repented, asked forgiveness from Allah, and reside in obedience to the arena of faith, within the sphere of Divine forgiveness. To err is human, and to forgive is divine. The path of repentance is always wide open, never narrowing and never closed. One requirement is necessary, that the heart remains with faith, the soul retains the connection with the Divine milieu, and the thought is confident of Divine forgiveness. These seeds of true belief will germinate to provide the green light of hope. This is how the Quranic verse teaches humanity that Islam accepts the human faults, and paves the path for their rectification. It does not acclaim human faults, however, it provides the process by which mankind can achieve restitution and redemption on the path of Divine forgiveness. The righteous individual falling into sin or error, does not lament or lose hope, he repents and asks for forgiveness with faith that such divine forgiveness will be granted. In the text of the Holy Quran, there are complete verses in request of forgiveness. The forgiveness of Allah is thorough with complete remission of sin. Other synonymous attributes that appear in the Holy Quran are The Exonerating, The Oft-Pardoning. The Remitter and the Oft-Forgiving.
Man , by nature , is fallible...in spite of this fact , he should rack himself not to commit sins , Sins are jeopardy; it turns the heart into a dark place where it could be a fertile soil for evils to grow. God , the Most Merciful , would accept man's repentence whatever it could be .
The Holy Quran presents solution to the human problem . In fact , God, the creator of man, knows best man's points of weakness . God says in the Holy Quran what means " Verily We have created man into toil and struggle " and Also God says what means "It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. " " The Holy Quranic text presents prescriptions of treatment to the maladies of the human self during its long journey through the ordeals of life. In every phrase, in every word, there is a meaning, an understanding, a permission, a recommendation, a prohibition, or an ordinance of injunction that governs and controls human life to its maximum proficiency. The suppression of anger, and restoring calm forgiveness; repentance, and the provision of goodness, purity from sin and the adherence to moral values, are all fundamental elemental teachings of Islamic doctrines. The cultural education of the Muslim should constitute such criteria to be instituted in the mental faculty of the Muslim to become an integral part of his cognitive thought, a substrate of understanding. This prepares the Muslim for the true victory over his very self, the ego, the differences, the greed, the lust, the selfishness, and the autocentrism. Human felicity demands righteousness, piety, and the exact implementation of Divine injunctions, and the adherent observance of the maxims of the Holy Revelation.
The search for forgiveness, and the strict pursuit of attaining Divine pardon are crucially significant and indispensable . As man is not infallible by nature, Every Muslim is urged to gain such forgiveness in order to page his way to a life of felicity, and the garden of paradise in the life to come , and to attain God's pleasure . The promotion of the quest for forgiveness is precisely stated in several verses of the Holy Quran. The verse presented in this text is counted as one of the more prominent in this sphere of understanding. God says what means "Hasten towards forgiveness from your Lord, and for a garden whose width is that of Heavens and Earth, prepared for the righteous. Those who spend in prosperity and in adversity; those who restrain anger, and pardon people; Allah loves those who are benevolent. And those who committed sin or injustice to themselves, earnestly remember Allah, and ask forgiveness, for who forgives sins except Allah; and do not persist in the wrong knowingly they have done (Surat A1-Imran, III, verses 133-135).
These Quranic verses portray the prompt performance of obedience in feeling and in action; a competitive race to reach for the ultimate reward of Divine Forgiveness, the most exalted reward mankindcan attain. This forgiveness is further surpassed by gaining paradise which is infinite in width. In other words, the spiritual felicity of mankind encompasses the width of all creation. The righteous are those who deserve, those who are the gold medalists of the competitive race on the enduring path of beseeching forgiveness. Such achievement is attained by persevering faithful self-control, observance, uniform permanence, and firm adherence to Divine injunction . The motivated inspiration evident in the Holy Text of the verse induces the rational mind to exercise judgment and appraisal of human actions and conduct during the brief discourse of life. Those who practice such optimization in life are the righteous, the virtuous, the just, the honest, the ethical, the scrupulously candid and conscientious. Above all that they beseech forgiveness from the Creator, because mankind is always fallible and imperfect.
The Quranic Text continues to define the qualifications of those who ask forgiveness in order to rank with the righteous, and who are promised the gardens of paradise. The requirement to excel in these qualifications is persevering firm constancy of action. The first qualification of the righteous are those who spend freely in benevolence from their own substance, both in adversity and prosperity.
Wealth is fundamentally an absolute ownership of the Divine Entity, and through Divine Grace and Providence, wealth is endowed to mankind in amounts according to Divine Will and Design. Therefore, mankind becomes assigned the office of being in charge of that wealth to manipulate its promotion or expenditure according to Divine ordinances. One of the most salient features of these ordinances is spending in channels of charity, philanthropy, altruism, humanitarianism, and goodwill of welfare. This free spending in adversity and prosperity is a voluntary action on the part of the individual. This is very different to the "Zakat" which is an obligatory legislated doctrine justified as incumbent on every Muslim reaching a certain threshold of wealth; it is also optimized in quantity, periodicity, and the type of recipient that qualifies as the target to receive the "Zakat". The qualification of the righteous, as indicated by the Quranic verse, are those who spend freely, voluntary in prosperity and adversity, comprehensively in full awareness that wealth is an absolute ownership of the Divine Entity, and that man is assigned the charge of that wealth. In reality, nothing belongs to man, it is only a responsibility of charge, of obedience and understanding.
Another qualification of the righteous is the effort to dominate and restrain anger. This is an integral part of self discipline and piety. Since anger is a human emotion associated with sequential development of biological agitation and disturbances of body functions, the antidote for such bursts of anger is the serene calmness induced by piety. This maintains within the individual a status of tranquil calmness to restrain the heat of anger. The self induced and developed spiritual potential expands to distant horizons of inward light that extends wider than the limited confines of the self and the impulses of the body. And yet, the constraint of anger are only the initial stage; and the holy verse proceeds to indicate that the restrain of anger must be followed by eminent tolerance, magnanimity, pardon and consonance. This is the correct sequence when anger is restrained by calmness of the self. If no genuine magnanimity follows the restrain of anger, the heat of anger will proliferate inside the human self to develop into malignant hatred. Anger when restrained blemishes the soul, tightens the heart, and clouds the conscious. When the heat of anger is neutralized by pardon, tolerance, and magnanimity; the human body, heart, and soul will function within a milieu of light and through the serenity of the tranquil self. The holy verse continues to indicate that Allah loves the benevolent, those that spend freely, and those that condone; pardon, and forgive in magnanimity the wrong of others; the most supreme way of giving. The feeling of love in this respect is reciprocal, to become of a higher binding quality between the human elements, and between them and Allah. Another qualification of the righteous is further indicated by the Quranic verse. They are those who confess their sins or injustice and ask forgiveness without persisting in the wrong; knowing of their injustice, and confident that only Allah forgives sins. Righteousness is one of the highest orders of the qualities of the faithful; nevertheless, they include those who have committed sin, confessed it, repented, asked forgiveness from Allah, and reside in obedience to the arena of faith, within the sphere of Divine forgiveness. To err is human, and to forgive is divine. The path of repentance is always wide open, never narrowing and never closed. One requirement is necessary, that the heart remains with faith, the soul retains the connection with the Divine milieu, and the thought is confident of Divine forgiveness. These seeds of true belief will germinate to provide the green light of hope. This is how the Quranic verse teaches humanity that Islam accepts the human faults, and paves the path for their rectification. It does not acclaim human faults, however, it provides the process by which mankind can achieve restitution and redemption on the path of Divine forgiveness. The righteous individual falling into sin or error, does not lament or lose hope, he repents and asks for forgiveness with faith that such divine forgiveness will be granted. In the text of the Holy Quran, there are complete verses in request of forgiveness. The forgiveness of Allah is thorough with complete remission of sin. Other synonymous attributes that appear in the Holy Quran are The Exonerating, The Oft-Pardoning. The Remitter and the Oft-Forgiving.
Replies to This Discussion
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Permalink Reply by Ringzin Khandro on
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World peace starts from each and every person, one being at a time
Read about Forgiving and Forgetting, click here
Learn about getting rid of anger, resentment and frustration, click here -
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Permalink Reply by David Gould on
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Thank you for this exposition of Surah 3:133-135. It would seem from what you say that it is indeed an Islamic way to forgive others what they do unto you, provided you keep in mind that the forgiveness you show is from God and not man. Therefore by logic it would seem that we not only transgress against each other but also against God Himself.
The question arose in relation to the question put to Christ "Lord, how often should I forgive my brother when he sins against me? Up to seven times?" The answer Peter got was basically infinite...and after a little story Christ finishes by saying that God will be angry with anyone unless we forgive each other from our hearts. (Matthew 18:21 and following) This arose in an inter-faith dialogue where we saw the similarity between what Jesus (PBUH) and Mohamed (PBUH) said about disputes between people and how they were to be settled.
Thank you again. -
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Permalink Reply by Ali Afifi on
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God says in the Holy Quran what means " let there be no compulsion in religion "
And let not the hatred of others make you avoid justice. Be just: that is nearer to piety.... (Quran, 5:8)
The Prophet Muhammad said: {People, beware of injustice, for injustice shall be darkness on the Day of Judgment.
God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes, that ye should show them kindness and deal justly with them. Lo! Allah loveth the just dealers.(8) (Quran, 60:8)
Prophet Muhammad forbade harming non-Muslims and asked Muslims to treat them well. He once said, He who harms a Jew or a Christian will find me his opponent on the Day of Judgment.
Prophet Mohumed says " Whoever kills a person who has a truce with the Muslims will never smell the fragrance of Paradise." (Saheeh Muslim)
And also says "Beware! Whoever is cruel and hard on a non-Muslim minority, or curtails their rights, or burdens them with more than they can bear, or takes anything from them against their free will; I (Prophet Muhammad) will complain against the person on the Day of Judgment." (Abu Dawud)
[Behold, We have revealed to you (O Muhammad) as We revealed to Noah and all the prophets after him] (Al-Nisaa’ 4:163).
The Qur’an confirms God’s revelation to previous prophets that [If anyone slays a human being, unless it be (punishment) for murder, or for spreading mischief on earth, it shall be as though he had slain all humankind; whereas, if anyone saves a life, it shall be as though he had saved the lives of all humankind] (Al-Ma’idah 5:32).
[Indeed, We (God) have conferred dignity on the children of Adam] (Al-Israa’ 17:70). It is noted that this verse is inclusive of all humans, irrespective of their religion or even their belief in God.
[O you who believe! Stand out for justice, as witnesses to Allah, and even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor.] (An-Nisaa’ 4:134)
[O you who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety and fear Allah, for Allah is well acquainted with all that you do.] (Al-Ma’idah 5:8)
[O humankind! We (Allah) have created you from a single (pair) of a male and a female and have made you into nations and tribes, so that you may come to know one another. Verily, the most honored of you in the sight of Allah is the most righteous (or Allah-conscious) of you. Surely, Allah is All-Knowing, All-Aware.] (Al-Hujurat 49:13)
Lastly, I collected the verses of forgiveness in Quran and found them about 73 verses and I chose this one to u
(13) Say (O Muhammad SAW) to the believers to forgive those who (harm them and) hope not for the Days of Allâh (i.e. His Recompense), that He may recompense people according to what they have earned (i.e. to punish these disbelievers, who harm the believers).[] (14) Whosoever does a good deed, it is for his ownself, and whosoever does evil, it is against (his ownself). Then to your Lord you will be made to return. (15) (45-Al-Jathiya)
God says in the Holy Quran what means "Say ye: we believe in God, and the revelation given to us, and to Abraham, Ismail, Isaac, Jacob, and the tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: we make no difference between one and another of them: and we bow to God (in Islam)." -
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